for these benefits thou shouldest say Hallowed be thy name Call to minde that I haue made him the seruant of men to the intent I might make thee à Queene of heauen and that by a longinge and feruent desier to be with me in my glorie thou mightest say Thy kingdome come Remember that for thy sake he humbled him selfe and that he became obedient euen to the death of the Crosse that thou mightest resigne thy selfe vnto me and say Thy wil be done in earth as it is in heauen Thou canst noâ— be ignorant that I gaue my SoÌ„ne to eate the bread of sorow that thou mightest be nourished with the sweete tastinge bread of the worde of God And that for thy sake I haue left him in the moste B. Sacrament that thou mightest be there fed with his flesh and as it were made dronke with his blood and finally become a daylie guest at my Table and say Giue vs this day our daylie bread How thinkest thou then I could permit thee to sitt at my Table if I were offended and displeased with thee or if I did not loue thee as my dearly beloued daughter Thou canst not be ignorant that I haue laied on the showlders of my only Sonne al thy sinnes and iniquities that euer thou hast committed and that I haue accepted his paines as a ful satisfaction and also haue left vnto thee his most pretious blood that therwith thou migtest pay thy vttermost dett and say Forgiue vs our trespasses Which blood thou receiuest so often as thou receiuest my Sonne in the B. Sacrament By reason whereof I looke not vpon thy sinnes for the partialitie of my loue obscureth thy defectes Nether doe I behould in thee that which is thine but that which is myne not with the eie of a strict iudge but of a most louinge and kinde Father For if I should seuerely looke into thy sinnes to what end had I created thee at the begining Consideringe also that I haue made thee a reasonable creature not vnreasonable a Christian not an Infidel a Catholike not an Heretike and for that cause doe I feede thee with this swete and heauenlie Manna and not with the sower Onyons and Garlike of Egipt Thou canst not beignerant tâ—at I suffered my only beloued Sonne to be nayled to the Crosse for the purginge of thy sinnes And that I would haue him forgiue his persecutors that depriued him of al he had and lastly of his life thereby to leaue an example vnto thee that thou mightest likewise pardon and forgiue thyne enimies and say As vve forgiue them that trespasse against vs. For if I would pardon and forgiue those cruel enimies that in my owne sight most barbarouslie crucified my only Sonne at the which sight the earth was amazed and trembled the Sunne was obscured the rockes did cleaue and rent in sunder the monuments opened the dead beinge astonished arose againe if I say I haue pardoned such haynoâ—â— offenders wil I not pardon thee that louest me and desierest to be myne I that haue forgiuen giuen life vnto my enimies is it likely that I wil suffer myne owne daughter to perishe When thou didest refuse and denie to be myne euen then was I pleased that my only Sonne should die for thy redemption and wil I now thinkest thou be vnmindful of thee when most willingly thou doest offer thy selfe vnto me If I haue bin so bountiful and merciful to the murderers of my SoÌ„ne wil I be so seuere to thee that so oft receiuest him into thy hart How canst thou thinke it my daughter my delight When as thou only followedst after wordly vanities and turnedst a way thy face from my sighte I yet loued thee expected thee bare patiently with thee protected thee from fallinge into great perilles and dangers and euermore requited thee with good for euil wil I now when thou resignest thy selfe wholie vnto me renouncest the worlde detestest al sinne art ready rather to die then once to offende me and with such seruent desire inuitest me to rest in the harbour of thy hart wil I forget thee thinkest thou Wil I turne away from thee and render euil for good vnto thee Is it vnknowen vnto thee that I suffered my B. Sonne to faste fortie dayes and fortye nightes in the desert to be conuersant amongst wilde beastes and there to be tempted of Sathan Al which I haue done to this end that thou mightst not be ouercome by any wicked suggestions but euer mayest say And lead vs not into temtation Is it vnknowen vnto thee that to ease and disbarthen thee of al incumbrances I heaped and burthened my owne Sonne with al maner of afflictions How then canst thou thinke that I seeke thy hurte or rather not thinke that I wholie seeke thy good For if I wished thee ill then would I permitt thee to doe as offenders doe then would I neuer haue so louinglie bestowed my only Sonne vpon thee Thou canst not therefore thinke that I wishe thee hurte if thou doe but remember this so great a bountie If thou remember what is past thou shalt easily vnderstand how wel I haue wished thee that would haue my only beloued Sonne to die on the Crosse for thy redemption If thou wilt consider what is to come thinke that I haue prepared for thee the kingdome of heauen where my selfe and all my Saintes in blisse doe with ioy and exultation expect thy cominge Is not this a signe of my loue and not of my indignation But if thou respect only that which is present then doe but remember that thou art fed with the flesh and blood of myne only Sonne Now then bethinke thy selfe O soule shake of al these scruples and lay aside al this inordinate feare and euen as I offer my selfe vnto thee like a most louinge Father so doe thou present thy selfe before me as it beseemeth a louinge daughter Behould I daylie make thee as it were a cleare shininge heauen that so I may inhabit the secret corners of thy hart whether I resorte that I may purifie thee and replenishe thee with peace and with al kinde of happines Behould also thy Sauiour IESVS my Sonne euer readie in al thy needes who cometh to giue thee life and not to take it from thâ—â— whose loue to thee is such that to deliuer thee from death he would die him selfe receiue thou him therefore with a glad and ioyful desire Behould he cometh to thee that he may raigne in thy hart if therefore he be with thee who shal be against thee If he rule and guide thee what can be wantinge vnto thee I am no tirant o Daughter nether deale I like a tirant with thee I am thy Lorde ful of al mercie and gentlenes and with a hart replenished with al Fatherly loue I come to meete and imbrace thee euen as the Father receiued the prodigal childe when his hart was moued with al tendernes of affection towardes him Thou knowest o Daughter my will and
for vs to sinne IN TENTATIONEM Into temptation Of the Flesh Of the worlde Of the diuell SED LIBERA But deliuer Thou which art our Deliuerer Our Sauiour And our Redemer NOS Vs. The Sonnes of death The seruants of sinne The bondmen of the diuell A MALO From euell Of sinne and Payne Past Present And to come AMEN So be it From thee By thee In mee Hetherto Father ANDROTIVS That which followeth of an other Father of the Society of IESVS The thirde way how to say the Pater noster applyinge the seauen petytions therof to so many effusions of the blood of our Sauiour Iesvs PATER NOSTER Our Father SWeete Lorde and Sauiour IESVS Christ Our Father who through the effusion of thy most pretious Bloode vpon the crosse by the benefitt of the Sacrament of Baptisme hast regenerated vs to be thy children QVI ES IN COELIS Which art in heauen Heb. 9. Who as the Apostle witnesseth didest enter into heauen that thou mightest appeare before the face of God to make intercession for vs with the scarres of thy woundes Rom. 8. cap. 7. and as a most faithfull aduocate mightest pleade our cause with vnspeakeable sighes SANCTIFICETVR NOMEN TVVM Hallowed be thy name The 1. effusioÌ„ Which name thou tookest in the first effusion of thy most pretious bloode made at â—hy CircumcisioÌ„ that we who in Baptisme prefigurated by circumcision Coloss â— had receyued that holy name of Christian might through the vertu of that most pretious Bloode circumcise our hartes from all sinne and wicked inclinacions ADVENIAT REGNVM TVVM Thy Kingdome come Which kingdome through thy most holye passion and principally by the effusion of thy most pretious Bloode made when thou wast crowned with that crowne of thorne thou didest deserue for thy selfe and vs thy vnworthy seruants For that we might be crowned with glorie and honor in heauen thou wouldest be crowned on earth with most sharpe and woundinge thornes FIAT VOLVNTAS TVA SICVT IN COELO ET IN TERRA Thy will be done in earth as it is in heauen I wishe Sweete Sauiour that we wretched creatures would so truly fullfill thy will here on earth as doe the Angells and all the Saintes in heauen euen as thou hast taught vs by thy example in the effusion of thy Bloody Sweate made in the Garden For there thou didst shewe and that in a thing most bitter and irkesome that thou wouldest fullfill the will of thy Father and not thy owne will sayinge yet not as I wil but as thow wilte Matt. 16. be it O Father PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE Giue vs this day our daly breade If it had not bin the will of thy Father that thou shouldest suffer thy bitter Passion for our Redemption what other breade might I presume to craue of thee O Lorde but the breade of sorowe and of Passion which thou didest eate and the Chalice of Tribulation which thou didest drinke For I reade That Dauid a man accordinge to thy harte saide My teares were my breade both day and night This Breade vndoubtedly wouldest thou shewe to me by the abundante effusion of thy bloode made in thy Whippinge and wouldest that it should be my daylye breade Luc. 9. when thou saydest If any will come after me let him take vp his Crosse daylye And if at any tyme this breade shall seeme harde to my tast ioyne to it sweete IESV the breade of Angells the breade I meane of thy most pretious Body and Bloode which thou wouldest haue vs to receyue in remembrance of thy Passion euen to the ende of the worlde that beinge comforted and strengthned therwith we may through many tribulations ascende to the true MouÌ„taine Horeb 3. Reg. 19. which is life euerlasting ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS And forgiue vs our trespasses as we forgiue them that trespasse against vs. I doubte not my sweete Sauiour IESV Christ but that those thy cruell bloody tormentors to the ende they might encrease thy torments and passions did againe and againe take of and sett on that most sharpe Crowne of thorne which they had violently thrust vppon thy heade and that they often put on and againe pulled of thy garmeÌ„ts all embrued and stifned with goare bloode I most humbly therfore beseech thee my sweete Sauiour by the oft Renewinge of Thy most bloody woundes which could not be but with much effusion of thy Bloode that thou vouchsafe to remitt and pardon me those sinnes which so often I haue renewed and therby giuen to thee newe and fresh woundes againe euen so as I do freely from my harte remitt and pardon all woundes of wronges and iniuries that haue bin offered to me ET NE NOS INDVCAS IN TENTATIONEM And leade vs not into temptation For thou sweete Sauiour accordinge to S. Iames the Apostell Cap. 1. art no temptour to euâ—ll thou temptest no man thou enforcest no man to giue consent to the temptations of the world the flesh or the diuell But thou hast suffered thy selfe to be tempted euen to the most shamefull death of the Crosse that therby thou mightest free vs from all sortes of temptations For which cause thou spredst thy handes on the Crosse to receiue vs louingly if in our temptationâ— we shall flye vnto thee For this cause thou wouldest haue thy hands fastned with nayles therby to teach vs for the subduinge of our temptations that we must crucyfie our flesh with all our sinnes and concupiscences For this cause thou doest open Three new fountaines of bloode that noe meane of ayde may be wantinge to vs to purge all our imperfections and ouercome all our temptations SED LIBERA NOS A MALO But deliuer vs from euell By thy death sweete Sauiour thou hast prepared a medicine and a preseruatiue for vs which is sufficient to cure and free vs from all infirmities yet had it not so much profited vs but through thy last effusion made in The openinge of thy side from whence thy most pretious bloode flowed out in great aboundance For what other thinge doth the flowinge of bloode and water from the side of Christ signifie vnto vs than the most holy Sacraments of Baptisme of the Euchariste of Penance and others wherby the price of his bloode is most effectually applyed vnto vs Grante me therfore sweete IESV by this effusion of thy bloode a doble grace the one that I may acknowledge and often frequente these preseruatiues of thy holy SacrameÌ„ts The other that it will please thee to receyue me into that Hole of the rocke Cant. 2. into that Caue in the walle I meane into thy most sacred Syde where I may rest secure from all miseries and aduersities For accordinge to S. Augustine Longinus did therfore open thy side with his Lance that I might enter into it and there rest free from all temptations Amen The fourth manner of sainge the Pater
presented before our eyes and not tasted in the mouth and chewed with the teeth for the more it is brused the better it is tasted so that they which swallow it downe whole vnchewed doe neuer perfectly finde the true tast therof Euen so curteous Reader it is not sufficient for thee to haue knowen the excellencie of this most B. Sacrament and the manifould benefitts sett forth in this booke neyther is it enough to reade that which is conteyned in the meditations and rules prescribed heerin but farther thow must exercise and put in practise the same and chew and grinde them vvith the teethe of consideration and spirituall contemplation demanding hartely of God that it may please him so to illuminate thy minde vvith the light of his Grace that thovv maiest perfectly vndestand vvhat thou readest heerin Luc. 11. It pleased God in the ould lavv to accompte those beastes for cleane that chevved their cudd therby to shevv that he vvhich vvilbe the seruant of God or one of his foulde ought to reuolue and ruminate in minde his diuine misteris Consideringe therfore that of all the meates vvhich God hath prouided for the vse of man this of the most B. Sacrament to be the most delicate and excellent aboue all others he hath especially appointed it most diligently to be chevved in the mouth of our minde VVhen our Lord God gaue the Manna to his people in the vvildernesse vvith great admiration they said Manhu that is vvhat is this Exod. 16. therby to shevv that this sacred misterie prefigurated by Manna ought not to be svvallovved dovvne hastely but to be vvel considered discussinge in the minde vvho he is vvhom vve receiue thâ—rin VVhich thinge this little booke vvill instructe and teach thee and therfore read it ouer often and attentiuely prayinge for the Author therof and giueing praise and glory to God vvho is not only the Author of all goodnes but hath euer and euer vvill remaine in this B. Sacrament therby to make vs partakers of euerlastinge happines ceedinge mercye doth him selfe vouchsafe to visitt thee who is Kinge of all Kings Lorde of Angells How can it be but thow shouldest be amazed leape for ioye cry owt wth S. Elizabeth Luc. 1. sayinge How doth it befall to me that the Mother of my Lorde cometh vnto me And with holy Zachary Blessed be our Lord God of Israell bicause he hath visited and wrought the redemption of his peopell And with the most B. Virgin Mary My soule doth magnify our Lorde and my spiritt hath reioyced in God my Sauiour 3. Reg. 10. For if the Queene of Saba were so rauished with ioy and so greatlye amazed to behould the cowrte of Salomon so sumptuously adorned and furnished what ioy and comforte shall not he be filled with that shal be present and be a behoulder of this sight Math. 2. The sight of the starre did exceedingly comfort the three kings in directing them to the place of the birth of our Sauiour How great ioy and comfort then ought he to haue who knoweth his maker and redeemer accompanied with all the felowship of heauen to vouchsafe to come to visitt him 2. Consider that thow beinge a most vile and abiect creature art honored with the presence of Christ both God and man and with the felowship and company of all the Angells in heauen To receyue a guyft of a great Prince thou couldest not but accompte it an exceedinge fauour How great a fauour oughtest thou then to houlde it seinge the mosâ— noble greatest Prince that euer was doth vouchsafe to come vn to thee in his proper person present thee with a present not of gould not of any ritch and costlye iewell but with the treasure of all treasures with him selfe with his most pretious body and bloode with his soule and diuinity what thing can be thought on more worthy of admiration or that deserueth greater ioy or more thanks The Prophett Daniel Dan. 4. was much amazed when it pleased God by his seruant Abacuc to send him meate beinge in the denne of Lyons how greatly amazed ought I then to be that lyuing and conuersing in this miserable world the lake denne of infernall damned spirits may yet receyue by the handes of the Preest the bread of Angells euen the very body and bloode of Christ 3. Consider that when thow receyuest the B. Sacrament thou becomest the lyuinge Temple of the Holy Ghost and that thou art enuironed with an infinite number of Angells continually singing Holy Apoc. 4. Holy Holy O that it were possible thou couldest behould them O that thou couldest heare their sweet musick and melody 3. Reg. q. 3. King Salomon receyued great ioy and comfort when he beheld the buylding of the Temple of Hierusalem finished how much then oughtest thou to reioyce and tryumph if thou doest duly consider that by cominge worthely to the B. Sacrament thou art made thereby the very Temple of God 4. Consider that beinge partaker of this holy Comunion thou art made the Tabernacle of the most holy Trynity by receyuinge into thy sowle and body the Father the Sonne and the Holye Ghost and therfore becomest as it were a cleere shyninge heauen wherin almightie God the Creator both of heauen and earth is contained what thinge can be conceaued more strange or admirable 5. Consider that now thou becomest the Mother of God the spowse of IESVS the brother of Christ and the Sonne of the blessed Virgin Mary For so often as thou doste receiue the B. Sacrament thou conceyuest Christ in thee and art made also one with him bycause he as it were transformeth thy body and sowle into his owne proper substance thou embracest and houldest in thy armes thy sauiour Iesus but in a farre more noble sorte then did that holy Simyon O wonderfull and most singuler grace 6. Consider that thou art as it were the Reliquary of our Lorde IESVS Christ if a frende should bestowe on thee a most ritch and curious case to keepe therein holy reliques how wouldest thou loue him what thanks wouldest thou giue him what delight and contentemeÌ„t wouldest thou take therein what therefore might he say or how ought he to behaue him selfe who with diligence doth consider that throughe ofte frequentinge this holie Sacrament he is made the Reliquary of the bloode of Christ and of his sacred humanity 7. Consider that in receyuinge the B. Sacrament thy flesh is touched of the most sacred flesh of IESVS Christ And if he could now as in the tyme of the Apostells be sâ—ene and behelde in a visible forme thou wouldest hould it for the greatest fauour that might be to come nere him to kisse his holy hand or but to touche the hemme or skirte of his garment Now if this would seeme so greate an honour to thee how art thou honoured that maiest not only touch him daily but maist receyue within thy brest his very flesh not mortall
pleasure which desiereth only thy sanctification thy life and happines Wilt thou haue a signe of my loue towardes thee See then how I feede thee with the flesh of my only beloued Sonne What greater dainties could I bestowe vpon thee What present of more price What other Sonne haue I to giue thee Thinke then how I haue remitted al thy sinnes both past and present and consider with thy selfe that neuer would I haue bestowed my only Sonne vpon thee if I sawe any thinge in thee that mighte offende myne eies Finally when I giue thee my Sonne I giue thee weapons against thy temptations wherwith thou mayest defend thy selfe from al perrills dangers and say Deliuer vs from euil Receiue him therefore ofteÌ„ with inward ioy and exultation that thereby thou mayest delighte him whose delighte and pleasure is to be conuersant with thee For this was the cause why I adorned thee with the noble giftes of reason vnderstandinge and other spiritual ornameÌ„ts that thereby I might daylie bestowe him vpon thee nether doe I thinke that I bestowe any thinge on thee when I doe not freely giue my deare and only Sonne vnto thee A MEDITATION VPON THE Aue Maria fit for such as frequent the B. Sacrament HAYLE MARIE RIghtly may we beleue that the Gardian Angel saluteth that soule which often receiueth the B. Sacrament with the same wordes that the Angel Gabriel saluted the B. Virgin Marie when he greeted hir and with great reuerence and sweetnes said vnto hir Aue. That is free from al woe to wit al kinde of sinne For by the cominge of our Lord in this most B. Sacramentâ— al venial sinnes past ptesent are freely remitted as also such secret mortal sinnes which the penitent had ether forgotten or whereof he hath not had sufficient contrition and further new grace is bestowed vpon vs whereby we may auoide the danger of renuinge any more our former offences FVL OF GRACE How can that soule but be ful of grace which often receiueth the author of grace The fountaine and springe of al grace And him who to the end he might infuse into our soules his grace would exhaust and poure out al the blood forthe of his owne veines Who chiefly tooke vpon him our humane nature that he mighte wholie replenishe and fil our soules with diuine fauours Who coÌ„tinually standeth and knocketh importunatly saying O Daughter giue and resigne to me thy hart Vrgeing vs by diuers wayes that we would aske and demande of him his aboundant grace and for this cause he inuiteth vs to thee foode of Angels that thereby our hartes may be more and more filled with the same wherupon this B. Sacrament is called Eucharist which signifieth good grace OVR LORDE IS WITH THEE Hath not that soule our Lorde with hir which often receiueth in the B. Sacrament the Father the Sonne and the Holie Ghoste Hath she not God with hir that often receiueth the Diuinitie and Humanitie of our Sauiour IESVS Hath she not our Lorde with hir who lodgeth Christ as a guest and intombeth him within the sepulcher of hir hart BLESSED ART THOV AMONGST vvoemen May not that soule wel be said to be most blessed moste happie most highe in the fauour of God that so often is visited of him and so often is honored with his diuine presence and is made as it were the Mother of God and temple of the Holie Ghost the tabernacle of the most B. Trinitie and the Reliquarie of the sacred bodie and blood of Christ That soule I say that is created by the verie hand of God and is daylie fed with the flesh of his most deare and only Sonne AND BLESSED IS THE FRVTE of thy vvombe IESVS These wordes also after a sorte may be applied to the deuout soule partaker of the B. Sacrament For first most blessed is that mouthe that receiueth this blessed fruite IESVS Blessed is the breast that beareth and keepeth it Blessed is the memorie that remembreth it Blessed is the vnderstanding that alwayes thinketh on it and blessed is the hart that alwayes loueth it from whence proceede chaste thoughtes holie desires heauenly loue and al diuine frutes HOLIE MARIE MOTHER OF God c. Wel may that soule be called holie and the mother of God which wheÌ„ she receiueth the B. Sacrament receiueth the holie of al holies and beareth in hir the verie same frute which the most B. Virgin Marie carried nyne moneths within hir wombe Meditations vpon the Creede fitt for those that frequent the B. Sacrament 1. I Beleue in God the Father Almightie If he be omnipotent then he can If he be God then he knoweth If he be our Father then wil he helpe vs in al our necessities comfort vs in al our tribulations pardon â—s our offences and most louingly embrace vs euen as did the tender Father of the pro ligal childe when he retorned againe vnto him 2. Maker of heauen and earth Why did he create heauen and earth but for me And when did he create them for me when I was yet vnborne when as yet I was nothinge By what did he create them Thoroughe his infinit loue and that I mighte euer enioy him in heauen If then he had me in so sweete a memorie before I had any beinge is it likely that now he wil forget or be vnmindful of me He loued me before I was knowinge in his wisdome what I would be and now that he hath made and created me of nothinge is it likely that he wil hate me Can this stand with Gods sweete nature and infinite goodnes 3. And in Iesus Christ his only Sonne our Lorde He was called Iesus which signifieth a Sauiour because he wrought our sâ—luation And who did he saue me althoughe he knewe before what I would proue to wit vngrateful peruerse rebellious and a most wicked wretch From whâ—t did he saue me From death the deuil hell and sinne By what did he sâ—ue me By his only goodnes his only loue his only mercy When did he saue me Longe before I was borne How did he sâ—ue me By sheadinge his pretious blood enduringe most cruel torments and sufferinge a most bitter death Why then should not I firmely hope in this my only Lorde that hath done al this to saue me a most vnworthie seruant 4. Who vvas conceiued by the Holie Ghoste For my sake and to worke my saluation he came downe from heauen where Angels Archangels and al the celestial court did serue and attend him For me he would be incarnate and for the space of nine moneths lie inclosed in the wombe of the B. Virgin 5. Borne of the Virgin Marie For me and to worke my saluation was he borne in Bethelem And in what place there In a poore staule or stable At what time of the yeare In the depth of cold winter and then was he laied no better then in a manger where he by whose omnipotencie all thinges were created had neede of hay to lie vpon
thererefore thou canst loue me being so vile and abiect a wretche how should not I loue thee being so sweete a Sauiour vnto me Vnworthy am I o Lorde to loue thee yet thou art most worthy to be beloued Graunt me therefore thy grace that I may most feruently loue thee My God my Lorde the loue from whom al loues doe springe why am I not consumed with this fire of thy loue My God my Lorde the only Goodnes it selfe thorough whom al thinges are good that haue goodnes in them why should I not loue thee considering that Goodnes is the only cause of loue My God my Lorde the Beautie from wheÌ„ce al beautie proceedeth why should I not loue thee consideringe that Beautie doth so rauish the hartes of al creatures If I should be so vnnatural as not to loue thee for that which is in thee yet why should I not loue thee for that which thou art in me The sonne loueth the father for that he receiueth his being from him Each member loueth the head and in defence thereof expose them selues to al dangers whatsoeuer considering that by the head they are defended and preserued Euery effâ—â—t loueth the cause from whence it proceedeth And then what cause or let abideth in thee my sweete Sauiour why I should not â—â—ost trulie loue thee Thou hast giuen and bestowed vpon me my being and that in a far higher degree of perfection then I haue receiued it of my parents Thou preseruest me also in a far more excellent maner then the head can preserue the members subiect vnto it O then my sweete Lorde why should I not loue thee Be far then from me al yee earthly creatures flye where I shal neuer be subiect vnto your temptations for nether are you rightly ioyned with me nether may I vnite my selfe with you If it hath pleased my most louinge Lorde to assigne you vnto me as seruants and ministers to supplie my necessities is it reason that I like a false and adulterous bride should violate my faith to so louinge a spowse Shal I betray my most deere and louinge Lorde by those verie seruants which he hath appointed to attende and serue met Therefore my sweete Redeemer seeing al thinges which are created here on earth are made for my vse and seruice and I my selfe only made to serue and honor thee Why should I not wholy loue thee Why should I not resigne and yeald vp my harte vnto thee Why should I not burne and consume with thy heauenly fire O sweete IESV o IESV my loue Why al that come to receiue the B. Sacrament receiue not the svveete and heauenly consolations contained therein THe first reason is the defect and imperfection of him that receiueth it for that he cometh not duely prepared For as a blinde man depriued of sighte is not capable of the lighte of the Sunne shine it neuer so brighte euen so the spiritual tast of many is so corrupted with earthly delightes that it neuer findeth the sweetnes of the B. Sacrament although they receiue it and frequent it daily For as S. Paul saieth 1. Cor. 2. The sensual man that is he who is carried away with his sensual appetites perceiueth not those thinges vvhich are of the spirit of God Also it cometh thorough the defect of due consideration in that the dignitie of this heaueÌ„ly foode is not duely weighed and thought vpon as it oughte For he who not meditatinge on the diuine worthines of it doth soddainly swallowe it downe must of necessitie be destitute of al spiritual tast and comfort contained therein as also he who doth not applie it to the tast of his harte Therefore that thou maiest finde the sweetnes of this celestial foode thou oughtest carefully to ponder with thy selfe the greatnes of this misterie and to cal to God for his diuine helpe and assistance that thorough true vnderstanding and deuout contemplation thou maiest attaine to the perfect taste thereof Four thinges to be considered in this most B. Sacrament GVlielmus Parisiensis an excellent learned man saieth that there are foure thinges especially to be considered in the B. Sacrament First The admirable and omnipotent power of Almightie God who doth beyonde the reason of humaine capacitie change the visible substance of bread and wine into the inuisible body and blood of Christ leauing those external formes whollie depriued of their natural subiect Secondly The prudence and wisdome of almightie God who prouideth for our soules such conuenient meate especially the external formes of bread and wine inuitinge vs to come securely to this sacred table Thirdly The infinite aboundaÌ„ce of his diuine goodnes whereby he offereth vnto vs this heauenly foode with such exceedinge cheerefulnes and alacritie Fourthly The great and vnspeakable mercie of God who spared not his only and deerely beloued Sonne but deliuered him to a most cruel and shameful death that thereby euen in this life we might haue perpetual ioy in our soules O worke most worthie of al admiration the which so often as we attentiuely consider is able to leaue vs altogether astonnished Wherefore not to feele sweetenes in the B. Sacrament proceedeth of the litle account made of venial sinnes wittinglie commmitted For the true effect of this Sacrament is to giue new consolation and refection to a pure and cleane soule but al venial sinnes of what condition soeuer they be are wholy opposite to this puritie and brightnes and doe hinder and let al actual deuotion which is most requisite to be had to attaine to the taste and sweetenes of this diuine misterie So that this may stande for an infallible grounde that by daylie committing of venial sinnes we are disabled from tasting the sweetenes of the B. Sacrament Let vs therefore flye from sinne as from a most infectious pestilence and humbly craue of almightie God that it wil please him to giue vs such a wil and desire that rather we may choose to suffer any cruel death then willingly to commit the least venial offence Other vvayes and directions forth of sundrie authors hovv vve may prepare our selues to come vvorthely to receiue the B. Sacrament SAINT Mechtildis accustomed before she receiued the B. Sacrament fiue times to say the. Aue Maria. 1. At the first she called to minde and deuoutly did meditate vpon the puritie of the most B. Virgin Marie whereby she conceiued the Sonne of God and vpon the profoundnes of hir humilitie where with she did as it were drawe him from heauen into hir sacred wombe humbly making hir petitioÌ„ vnto hir that by hir assistance she might obtaine perfect puritie of harte 2. Secondly she considered the vnspeakable ioy which our B. Ladie felt when presently after she had brought foorth hir only Sonne she knew him to be both perfect God and man Then making hir humble petition vnto hir that by hir asistance she might attaine to the true knowledge and vnderstanding of God 3. Thirdly she considered that our most B. Ladie was euery
I Further beseech thee through the prayers teares sighes vowes and desirs of the holy Patriarches and Prophettes that as they in many places and at seuerall tymes haue most longinglye expected the cominge of the kingdome of Christ on earth So we may most feruently thirst after the true spirituall kingdome of Christ both of this life which consisteth in true iustice and sanctitie and also of the next life which consisteth in the highest felicitie both of sowle and bodie FIAT VOLVNTAS TVA SICVT IN COELO ET IN TERRA Thy will be done in earth as it is in heauen 3. Apostels The holie Apostles o Lorde fulfilled perfectly heere on earth thy blessed will For at them did Christ pointe when he sayde Whosoeuer shall fulfill the will of my Father that is in heauen he is my brother and sister and mother They truly both by worde and wrytinge haue diuulged thy will through the whole worlde and haue both by example of their liues and also their deedes manifested the same in keepinge thy commandements and holye councells I most huÌ„bly therfore beseech thee o Lorde that we may also euer fulfill thy will both by example of our liues and may willinglie teach and instructe our neigbour and so with the Apostles may immitate and follow thy beloued Sonne Christ of whom it is written He beganne to doe and to teach PANEM NOSTRVM QVOTIDIANVM DA NOBIS HODIE Giue vs this day our daily breade Consideringe o Lorde that for the fullfillinge of thy will we stande principally in neede of thy ayde and assistance for accordinge to thy blessed will and pleasure thou giuest vs both a will and abilitie thy ayde I say not so much of corporall as of spirituall breade wherby we may be-strengthned to sustaine and endure the tribulations of a Christian life Euen as thy B. Martirs haue done who 4. Martirs that they might more constantly suffer their torments and afflictions did strengthen them selues by daily receiuinge that blessed foode of thy most sacred body and bloode We therfore beseech thee through the meritts of all the Martirs that thou wilte vouchsafe to giue vs daily this breade in the holy sacrifice of the Masse if not Sacramentally yet at the least spiritually ET DIMITTE NOBIS DEBITA NOSTRA SICVT ET NOS DIMITTIMVS DEBITORIBVS NOSTRIS And forgiue vs our trespasses as we forgiue them that trespasse against vs. And in regarde o heauenly Father that we are wholly vnworthy not only of this heauenly breade but of all thy grace and assistance adde this benefitt also to the heape of thy other giftes that through the meritts of all chiefe Bishops Bishops and Confessors 5. Confessors whose office by thy gifte hath bin to remitt and forgiue mens sinnes that my sinnes also both venial and mortall may be forgiuen me And as they directed all their labours and watchings to no other end but by preachinge and writinge to drawe men out of the iawes of the deuell and hell so grant that I may direct all my labours and studies to drawe out of the filth of sinne first my owne sowle and afterwards the sowles of other sinners accordinge to the tallent which thou hast bestowed vpon me ET NE NOS INDVCAS IN TENTATIONEM And leade vs not into temptation Although o Lorde we be free from sinne yet was it thy holy will that we should not be without the temptations of this worlde For we reade that the Angell Raphael saide to Tobie Bycause Tob. 12. thou wast gratefull in the sight of God it was necessarie that temptation shoulde proue and try thee For proofe wherof neuer any endured greater temptations of the diuell and the flesh nor did with greater constancy and courage ouercome them than such as excelled others in austeritie and holines of life as The Holy Eremitts 6. MoÌ„kes S. Anthony S. Hilarion S. Macharius and other religious persons You haue liued saith one emongest cruell Aspes and Dragons neyther could the most terrible assaulters of the Diuell daunte you I therfore be seech thee sweete Sauiour that by the meritts of all holy Anchorits and other holie Saintes thou wilt bestowe that grace vpon me that amidest the many temptations which this world yealdeth thou will bestowe on me spirituall weapons to beate downe all assaultes of the world the flesh and the diuel and that I neuer be ouercome by giueing my consent to their wicked suggestions SED LIBERA NOS A MALO But deliuer vs from euell Vouch safe o Lorde to protect and defende mee from all euell of payne and sinne and if so it be thy diuine will and pleasure from all motion of concupiscence which is the fountaine of all euell That henceforth I may order and direct my life in all puritie and integritie both of minde and bodie accordinge to the exaÌ„ple of infinite virgins and holy wydowes whose blessed memorie the Church doth yearely celebrate 7. Virgins For so innocente were they from sinne and all spott of vncleanenesse of life that rather would they spend their liues then blemishe their Chastitie more willingly suffer all tormentes than once yealde consent to the voluptuous pleasures of the flesh For which they haue deserued a speciall and singular Crowne of Virginitie in the kingdome of heauen be sides the generall felicitie of all the glorious Saintes Amen FINIS A DEVOVT HYMNE OF S. THOMAS OF AQVIN verie sâ—t to be said in the presence of the â— Sacrament DEuoutly I adore thee o latent dietie Which truly dost vnder these figures lie To thee my harte with reuerence is enclind Rauished with that which in this work I find Sight taste and touch in thee are quite deceiued Wherfore by hearinge thou must be beleued I to thy wordes Gods Sonne giue firmest credit Who art the truth that most belief dost merit Vpon the Crosse lay only hid thy dietie But here both it and thy humanitie Both which I doe acknowledge and confesse Wishâ—nge to haue the happie thiefes successe Thy woundes I doe not here with Thomas see Yet as my Lorde and God I honor thee More firme beliefe daily in me moue Effect my hopes and sâ—il encrease my loue O sacred memorial of our Sauioures deathe True bread that dost to sinners life beqeathe Graunt that my minde may euer liue by thee And thou to it a sauoure sweete maiest be O pious pelican IESV Lorde moste good Cleanse my vncleanesse with thy pretious blood Whose smalest drop is of such worthe and price As can whole worldes redeeme from sinne and vice IESV whom I doe vnder veiles now see When shal my thirst longing queÌ„ched bee That by fruition of that blessed place My soule may euer see thee face to face A TABLE OF THE PRINCIPAL POINTES CONTAINED IN THIS Booke CErtaine deuout and Godly Considerations to stirre vp and inflame the mindes of such who often frequent the Blessed Sacrament fol. 1. Certaine Godly and deuoute admonitions for the more worthy preparation to the B.
Sacrament answeringe to the former Considerations the first admonition answeringe to the first the seconde to the seconde and so in order p. 13. A meditation or prayer vpon the Pater noster to be vsed of such as frequent the holie Communion p. 21. A most sweete and louinge conference of God the Father with a deuout soule answeringe to the former petition p. 26. A meditation vpon the Aue Maria fit for such as frequent the B. Sacrament p. 35 Meditations vpon the Creede fitt for those that frequent the B. Sacrament p. 38. An exhortation to such as are often inuited by God to receiue the B. Sacrament that they doe not omâ—â—â—â— p. 47. Other admonitions shewinge how easely they are caried away with vanities and doe loâ—se all tasâ—e of deuotioâ— who omitt to frequent the B. Sacrament p. 54. With what feares Sathan our ghostly enimie is wente to terrifâ—e certaine persons from â—ste frequentinge the B. Sacrament p. 56. Remedies against such idle and vaine feares as our enemie the Diuel would put into vs. p. 59 That al signes and tokens of true and perfeâ—t loue are founde to be in the most B. Sacrament p. 71. How great a treasure the gift of the B. Sacrament containeth p. â—6 After what maner Christ remaineth with vs in the B. Sacrament p. â—â— Of three sinnes that are most opposite to this most B. Sacrament p. â—8 Of venial Sinnes p. â—9 Of the intention we ought to haue when we come to receiue the B. Sacrament pag. â—9 Certaine pointes to be examined before receiuinge accordinge to S. Mechtildis pag. 81. Of Deuotion p. 83. Four thinges which S. Mechtildis did vse to meditate vpon before she came to receiue the B. Sacrament p. 84. How we ought to hunger after this most B. Sacrament p. 85. Of the fruites of the most B. Sacrament p. 85. VVhat we are to thinke vpon when we come to receiue the B. Sacrament p. 87. After thou hasâ— receiued the most B. Sacrament p. 88. Certaine sâ—orte prayers which after we haue receiued the B. Sacrament ether vocally or mentally we may offer vp vnto Almighty God p. 89. VVâ—â— al that come to receiue the B. Sacraâ—â—nt receiue not the sweete heauenly consâ—lations contained therein p. 93. Four thinges to be considered in this most B. Sacrament 94. â—â—â—â—rwayes and directions forth of sundrie authors how we may prepare our sâ—lues to come worthely to receiue the B. Sacrament p. 96. Tâ—ree thinges to be remembrâ—d concerninge the bodie of Christ at such time aâ— we receiue the holie Sacrament out of S. Mechtildis p. 99. What our Sauiour answered againe to this B. woman concerninge hir aforesaied meditation p. 101. Out of S. Gertrude p. 102. Out of Iohannes Tawlerus p. 103 Considerations before Communion out of the same author p. 104 Out of the same Author p. 105 Out of S. Dionysius Areopagita concerninge preparation p. 107. A preparation out of S. Bonauenture p. 108. An other preparation out of the same Author p. 109. A preparation out of the Councel of Trent Ses 13. cap. 7. p. 111 A preparation out of the Roman Catechisme p. 112. Out of S. Thomas and S. Hillarie p. 115. A preparation out of Granatensis p. 116. VVhat the diuel our ghostly enimie endeauoreth chiefly to hinder in vs. p. 123. VVhat impediments the Diuel obiecteth to those that would frequent the B. Sacrament p. 124. Ten seueral temptations where with the diuel our ghostly enimie is accustomed to assaut them principally which doe ofteÌ„ frequent the holy Sacraments p. 128. Necessarie directions touching Confession out of sundrie authors and first out of Petrus Damianus p. 142. VVhat thinges are to be obserued in Confession p. 143. Certaine Admonition to dirct vs to make our Confession a right p. 144. Certaine causes wherein the Confession is voide and of no effect p. 147. VVhat the causes be that hinder many from goinge to Confession p. 148. The fruites of Confession p. 150. A forme of Confession for such as doe often frequent the B. Sacrament p. 151. As for example p. 152. A forme of Confession for such as doubt whether they haue made a perfect and ful Confession p. 154. An other more briefe forme p. 155. As for example p. 155. A rule for such who lately haue bene Confessed especially when as many others are also to be Confessed as it often hapneth on principal feastes p. 156. That he which accustometh to receiue often if for vvant of a Confessor or for that his Confessor doth thinke it expedient he can not be confessed yet he ought not to be troubled or grieued in his minde or refraine to come to the B. Sacrament according to the example of S. Mechtildis p. 157 Remedies and Documents for such scrupulous persons who thinke they neuer haue rightlie confessed their sinnes out of Iohannes Ruisbruchio a deuout and learned Docter pag. 158. Out of the same Author pag. 159. Againe out of the same p. 159. Out of Iohannes Taulerus p. 160. Remedies for such as doubt whether they haue true Contrition or not out of the same Author p. 161. A remedie for such as doubt wether God hath remitted ther sinnes or not p. 162. A remedie for him that is ouer much oppressed with sorrowe for his sinnes past p. 162. Remedies for such as are troubled with vncleane thoughtes out of sundrie authors and first out of that learned Do tor Henericus Susius p. 163. An other for the sâ—me out of Taulerus 164. A Remeâ—ie for such as are doubtful of them selues for that thâ— haue receiued somâ— litle delighte in vncleane thoughtes out of the samâ— p. 164. Remâ—dies for such as are dâ—ubtful in their mindes whether they haue yealded ful consent to vncleane thoughtes and temptations p. 165. Remedies to driue away vncleane thoughtes p. 166. Why almightie God permitteth vs to be â—râ—ubled with vncleane thoughtes p. 169. Remedies for such as fall often in some imperfections and therby receiue great troublâ— of minde p. 171. A remedie for such as finde some defectes in them selues which they thinke they cannot amende and therein are afflicted p. 172. The cause why some fallinge into particular defectâ—s are ouermuch afflicted thereby with remedies for the same p. 173. An answere to an obiection p. 175. An answere to an other obiection p. 175. An other Remedie p. 178. The Conclusion p. 179. Remedies against particular imperfections p. 179. General remedies against al sortes of sinnes p. 181. Remedies for scrupulous persons taken out of S. Antonius and other learned wryters p. 183. The discription of a scruple p. 183. How many euils doe growe thorough scruples p. 183. VVhence scruples doe growe p. 184. Certaine rules out of S. Antoninus to expel scruples p. 185. Remedies against al kindes of sinnes and first of certaine steppes or degrees to saluation p. 197. Remedies against pride p. 200. Against vaine glorie p. 200. Against Couetousnes p. 201. Against carnal concupiscence p. 202. Against the passion of Anger in our selues p. 203. Against the passion of Anger in others p. 204. Against Enuie p. 204. Against our owne malice or hatred conceiued towardes others p. 205. Against the malice or hatred of others conceiued towardes vs. p. 206. Against Gloutonie p. 206. Against Slouth p. 207. Remedies against afflictions and first that al euils of punishments haue their original from God p. 207. An answeere to a certaine obiection p. 209. Remedies for any afflictions that may happen vnto vs. p. 211. Remedies for such who are grieâ—ed in minde for that they are iniuried and contemned p. 212. Remedies for those that are afflicted in their mindes at such time as they suffer tribulation p. 215. Remedies for such who for humane respectes are ashamed to doe wel p. 216. A remedie for such as the enimie laboureth to driue into dispaire suggesting vnto them that al their good workes are lost and that themselues are damned Out of Taulerus p. 220. Motiues to comfort those that liue vertuously and doe many good deedes p. 221. Remedies against venial sinnes and first certaine sayinges of the Fathers concerning this matter p. 223. VVhether it were lawful to commit on venial sinne to saue the whole worlde p. 225. VVhy we ought to auoide venial sinnes p. 227. That venial sinnes are most dangerous to those that frequent the B. Sacrament p. 229. That some vvhich are giuen to spiritual exercises doe yet neuertheles not profit therein because they litle account of venial sinnes p. 230. That the reason vvhy vve neglect venial sinnes peoceedeth of vvant of the feare of God p. 230. That the Holie Ghost is contristated by venial sinnes p. 231. The opinio of Ludouicus Granatensis concerning venial sinne p. 231. Similitudes for this purpose p. 233. S. Gertrudes sayinge concerninge venial sinne pap 234. That scrupulous persons may receiue consolation herein but those of large consciences cause of feare p. 234. A question whether a man may liue in this world and commit no venial sinne pap 235. VVhether after a venial sinne be forgiuen the punishment be also remitted p. 236. Venial sinnes are are taken away by these meanes following p. 236. Remedies for auoiding of venial sinnes p. 237. Remedies to comfort those which are afflicted and sorrowful for the death of their frendes out of S. Antoninus p. 238. A remedie for those who feare Death ouermuch p. 241. VVhat we ought to doe daylie to the end we may not feare death p. 246. A remedie for those that feare not death but the paines of death p. 248. A remedie in the time of Sicknes p. 252. Remedies for auoiding the paines of Purgatory p. 254. Remedies against Desperation p. 255. Other remedies for those that dispaire thorough the multitude of ther sinnes pag. 259. Diuers wayes how to say the Pater noster with attentiue deuotion pag. 266. The seconde way how to say the Pater noster p. 272. The thirde way how to say the Pater noster applyinge the seauen petitions therof to so many effusions of the blood of our Sauiour IESVS p. 280. The fourth manner of sainge the Pater noster applyed to the seauen wordes which our Sauiour spake hanginge on the Crosse pap 285. The fifte way how to say the Pater noster applyinge the seauen petitions therof to the seauen order of Sainctes p. 291. FINIS